Explanations by Master Cheng-Yan
Subject: True Awareness Is Sharp and Bright (真覺靈明 能生萬法)
Date: March.13.2019
“Our nature is pure and perfectly clear. We take refuge in the wondrous mind. We intrinsically possess the Tathagata-garbha nature that cannot be defiled by ignorance or delusion. With pure and undefiled wisdom, we have tranquility and clarity. True awareness is sharp and bright, and it can give rise to all Dharma. This is the one great cause.”
We must mindfully seek to comprehend this! Buddha-nature is intrinsic to us all. Our Buddha-nature is pure and undefiled. We all know this. I say this every day, and you hear it every day. Do we understand this clearly? Is our nature pure? Perhaps you are thinking, “I do not know. I do not even know what my nature looks like. Where is my nature? I do not know that either. Is it pure? How can I know?” I believe everyone has these kinds of thoughts, because I think about these things too. Every day, we say that our nature is pure. Although we know and believe we have this nature, is it really pure? We are not too sure of this, because we know that we are still ignorant at times; we still get into conflicts and [worry over] gains and losses. We are not completely rid of these things; we are still human beings! We get into conflicts over gains and losses, and even when it is not for our own sake, we are unable to let go.
How do we let go? How do we get rid of this calculating [mindset]? We should always be thinking about this. In order to see our nature clearly, we must work very hard in life. If we understand our nature clearly, this is called “perfect [clarity]”. With perfect clarity, in this lifetime, we will certainly understand that we have this nature, so that when afflictions arise, we can do our best to let them pass. They will come and go. We must not get attached to them. We must do our best to use our nature to see our direction clearly. Once we see our direction clearly, we will never deviate from it [in dealing with] people, matters and things. Even if we encounter difficulties and acquire afflictions, we will still be able to deal with them. In this way, they will pass us by, as fleeting as smoke. Then we will be free of all afflictions. We must do our best to achieve this so that we can gradually approach this perfect clarity. Then, we will get closer to approaching perfect harmony with people, matters and principles, and we will understand things clearly. This is called “perfect clarity.”
This is something we have to learn ourselves, so we should all head in this direction and reflect on ourselves. Are we doing things in the correct way? We must see this clearly. When we encounter afflictions, as long as it is the right thing to do, we should just do it and let it go. Only when we are in perfect harmony with people, matters and principles can we gradually approach this perfect clarity.
I believe everyone can understand this clearly. If we do not understand this even after hearing about our pure nature every day, how will we ever [understand] the pure Dharma? It is difficult to be pure. Understanding this is simple, but to truly be completely pure is not simple at all.
However, we are still at the stage of learning. We are still working hard. We are still Bodhisattvas on this earth. We are still walking [this path]. So, as long as we take each step with precision and clarity, we are headed in the right [direction]. If we can achieve perfect clarity, we will “take refuge in the wondrous mind.” Our wondrous mind is pure and undefiled. As for our nature, we acknowledge it and understand it. These are the principles. We take refuge in the principles. Our nature is the principles. Once we find them, we will be able to take refuge in them. This is our direction. “We take refuge in the wondrous mind.” These true principles are our direction and our nature of True Suchness. Our nature of True Suchness is the true principles. The true principles are our essence.
Therefore, “We intrinsically possess the Tathagata-garbha nature”. As for the Tathagata-garbha, we all have the Tathagata-nature. This is like when we hear experienced volunteers introduce themselves; they often say, “I am only 26 years old now. This is my new age; this is what is left after depositing 50 years in my wisdom-life treasury.” Indeed, [these years] are stored in their “lifespan treasury.” These “50 [years]” refers to their wisdom-life. Because some of our [actions] in the past were ignorant and wrong, because we made these mistakes in the past, we must immediately engage in self-reflection.
Hence, “Afflictions are Bodhi.” Those mistakes will always serve to remind us not to make these mistakes again. As for what [the experienced volunteers] did right in the past few decades, they went among people and gave unconditionally. They did this for several decades. How did they find ways to connect with people? How did they find ways to benefit others and handle matters harmoniously? They did this without any expectations, giving of themselves to others again and again. How many years have passed since they joined Tzu Chi? How many experiences have they had? How many affinities have they formed? What kind of causes and conditions have made their practice go so smoothly and joyfully? This all comes back to our wisdom-life treasury. Our past [mistakes] do not defile us, but become part of our life experience. Our past mistakes do not sully us. This is the truth. When we serve, we must not worry [about mistakes] but rather store them in our minds as educational experiences. This is our wisdom-life; this is our memory. I always tell people, “You need to remember this!” How did we live in the past? How did we act? How many regrets do we have? How many mistakes have we made? We must always remind ourselves to be vigilant. How many joyful and good affinities have been brought to fruition? If people help us succeed, we should always be grateful toward them. To help others succeed, we must constantly show our loving care for them. Once we help someone, are they able to stand on their own two feet? Are they happy? This is loving care; they also live on in our memory. This is how we live in the world. In this way, our past is completely stored in our lifespan [treasury]. Now, with these life experiences, we should set off again to save others. [This depends on] our spiritual age. We must not always think that we are old and useless. If we do, as the years pass us by, we will quickly wither away. We often talk about having a heart of gratitude. We must be grateful to our parents for giving us this body of ours and put it to good use. “If we do not transform ourselves in this life, in which lifetime will we transform ourselves?” Our parents gave us this body of ours. Since we have heard the Buddha-Dharma, we must use this body to earnestly serve others. This is how we repay their grace. [This body] is also something that our parents have passed down to us.
Our body is something that our parents have passed down to us. We must love and cherish it. We must use it to benefit others. This is how we repay their grace. After attaining Buddhahood, Sakyamuni Buddha also completed the Earth Treasury Sutra, the sutra on filial piety. He still had to teach about filial piety. Because we have this body, we must dedicate our lives to repaying our parents’ grace. We must repay our parents’ grace because they gave us this body which provides us with the causes and conditions to help people, listen to the Buddha-Dharma and completely our life’s mission. There will be a body when our bodies will be liberated. But if we bring these causes and conditions to fruition eventually, there will be a day when we can bring our memory, our seeds and our consciousness with us into a future lifetime. So, everyone should understand this clearly. We must do good deeds and dedicate our lives, using this body to repay the grace of our parents. In addition, we must use this body to complete our spiritual cultivation as Buddhist practitioners. The meaning of “the path” is evident; [the Buddha] opened up a path for us to put the Dharma into practice. When we clear a path, we gain a path to walk on. So, depending on how long we want to walk the Bodhi-path, we must clear a path that long ourselves. If we only listen to the Dharma, we will learn the methods for clearing [the path] and the direction in which to clear it. But to truly have a path to walk on, we must put [the teachings] into practice. This is the path “the sutra are a path; this path is a road to walk on.” The path is our road. Now that we have cleared this path, we have brought these principles to fruition. We use these methods to walk this path and clear this path and those who follow us will naturally have a path they can pave. So, everyone must be mindful and seek to understand this clearly. This “path” consists of the true principles. The true principles are “the Tathagata-garbha.” They are all part of us, coming and going from within this treasury. So, “We intrinsically possess the Tathagata-garbha nature.” Our past and present actions are all stored within this treasury. This is because our nature is everlasting. We accumulate memories and [a sense of] direction throughout many lifetimes, storing them in this way. We accumulate more and more “intrinsically possessing” them. As our causes and conditions multiply the further we clear the path, the longer it gets. This is all part of the Tathagata-garbha. So, it “cannot be defiled by ignorance or delusion.” When it comes to our nature, neither delusion nor ignorance can defile us. By engaging in spiritual practice, we have already achieved the wisdom to discern right from wrong, and we clearly understand what we should and should not do. In the course of getting things done, we must perceive interpersonal conflicts clearly. Then, when afflictions and ignorance come, we will naturally heighten our vigilance, make the right choices and do the right thing. Once we have achieved this, our afflictions and ignorance will be eliminated and we will remain undefiled. This is the meaning of “cannot be defiled by ignorance and delusion”. The past is gone, but [the fruits] of our actions remain. Our conflicts from the past are over. We must seize every opportunity and always just do [what is right]. Even if people get in our way, even if ignorance manifests, we must strive to advance in the right direction. Once our work is complete, [the fruits] of our actions remain. Thus, “We intrinsically posses the Tathagata-garbha nature”. Our wisdom is growing. Every [good] deed we do becomes part of our life experience. Our experience adds to our wisdom. “Without experience, we cannot grow in wisdom”. As we do [good] deeds, even if we encounter hardships, we must persevere. Our interpersonal conflicts will also pass without defiling our minds.
Do you still remember the origin of “The Journey of Compassion”? I wrote it, and now it has been made into a song, “The Journey of Compassion”. After Typhoon Morakot, we had to build the Da Ai village in Kaohsiung, and we encountered so many difficulties! Ignorance emerged, but we persevered. We summarized [our experiences], using ten verses to describe it. In “The Journey of Compassion”, there are ten states of mind that I wrote down. Clearly, these instances of ignorance have passed. But we can see that in Shanlin Da Ai Village, for many years now, in that place alone, there are 700 to 800 houses. There are many other places, like Pingtung, where we have built villages. Think about it; if we did not let go of ignorance to continue onward in the right direction, if this were not the case, where would these people be now? Now, they can live in peace and joy for generations. They can continue living there in peace. This was a process, and there had to be people willing [to help]. We had the help of so many people. What if they had thoughts about giving up? “Ah! This is so difficult. We should quit and not do it”. There were so many people involved! To build the Da Ai village, we mobilized so many people to give of their love. This took them such a long time! When we look back at that time, it took them 88 days to complete a big village. This was not easy at all. This was a journey of compassion for so many people. Now that their work is done, they treat it like it was no big deal. When they talk about that time, they just say, “We all chipped in”. Indeed, when the experienced volunteers from Kaohsiung return [to the Abode], they still mention this Da Ai village in Shanlin. They said that they had just brought. [Tzu Chi volunteers] from Mexico to visit the Da Ai village. As they mentioned this, another experienced volunteer sitting there said, “Oh! I remember the Da Ai village back then. We finished it in 88 days”. Everyone’s memories returned. Just think about it, isn’t this “the Tathagata-garbha nature”? Isn’t this present in everyone’s heart?
If they had let ignorance get in their way at that time, they never would have completed the Da Ai village. If there was a single person who thought, “I cannot endure these troubles. Forget it!” Wow! We would not have needed to mobilize so many people, and we would not have these memories in our minds. And as for the residents there today, who knows where they would be now. So, a single thought carries so much importance. We must persevere. “The Journey of Compassion” is a teaching to remind everyone that, “In these modern times, we must clearly distinguish right from wrong”. In this critical age, the natural world is out of balance. People endure so many hardships in their lives. Some people want to do something about this, but they are obstructed by many ignorant views and interpersonal conflicts. Yet, [our volunteers] were determined and stood as a testimony to their love. They shared the same aspiration to serve others. Living Bodhisattvas completed an impossible task. They did it even though it was hard. In 88 days, they built 700 to 800 houses for [the villagers] to move into so that they could enjoy the lunar new year. Thinking about this, this was such a profound and moving event, yet they all play it down. “It was nothing! It is in the past”. We relieved them of their suffering. The time of emergency had passed, and we helped them to settle down. To see everyone live and work in peace and joy was our goal.
So, “We intrinsically possess the Tathagata-garbha nature”. This is intrinsic to us all. They were Christians, so we constructed two Christian churches for them. In their minds, they know that a Buddhist organization built them a place to live and churches for their hearts to take refuge in their religion. I believe this is the perfect way to do things. So, our minds are free of hindrances; ignorance and delusions cannot defile our minds. We can put our minds at ease. If our minds are at ease, we will remain undefiled. So, “With pure and undefiled wisdom…”. We must uphold our wisdom and turn consciousness into wisdom. we must have “universal equality wisdom”. no matter what their faith is, we have “great perfect mirror wisdom”. We have cleansed our minds, so we are completely undefiled. “With pure and undefiled wisdom, we will have tranquility and clarity”. Isn’t this in the Sutra of infinite Meanings? So, “True awareness is sharp and bright”. Our nature is pure, so nothing in the external world can affect us. Though we must face worldly matters in this world, we must know how to eliminate ignorance. “In these modern times, we must clearly discern right from wrong” we need to use great wisdom. All people face hardships in their short lifetimes; this is because of unbearable disasters. Since they encounter these hardships we must do our utmost to help them; we must not let anything get in our way. In our lifespan, how much experience do we have? We should make use of present lifespans, our present form, our body, to always make the most of our time, and we must never give up on our affinities with people. We must pass down [the Dharma] without ever giving up, for we are still among people. Thus, our “true awareness is sharp and bright”. Because our wisdom is still sharp and bright, we are still able to move and work. We must not think of how our environment or age might impede us, or how circumstances or interpersonal conflicts might obstruct us. “True awareness is harp and bright”.
We clearly understand this. We clearly understand what our body must do. We must take the Dharma we hear to heart and use our bodies to put it into practice; we understand this very clearly. Whatever difficulties arise, we will overcome them. We will overcome these difficulties and will not lose [to them]. The hardships that surround us will not ensnare us. We just need to keep moving forward. Thus, True awareness is sharp and bright, and it can give rise to all Dharma. We do more than just follow the teaching we hear. We do so much more than that. By hearing one principle, we can realize hundreds or even millions of principles. We should know [all of them].
When it comes to our past experience in life, no matter how old we are, our experiences are very clear to us. Thus, they “give rise to all Dharma”. We can make use of our past experiences. The more we practice, the more experiences we gain, and the more teachings we learn. So, we must not give up on people. We should just do what is right. This is our “one great cause, our one great cause for coming to the world”. The Buddha’s one great cause for coming to the world was to teach the Bodhisattva Way, whereas our great cause for coming to the world is to walk the Bodhisattva-path. We must practice the Bodhisattva-path. Our minds must be sharp and aware. We must be sharp and aware to give rise to all Dharma. So, if we lack the clarity and awareness to see our nature clearly, we will quickly become confused. I am telling you all these things, and you need to understand and be aware of them. I hope everyone mindfully seeks to comprehend this.
The “worldly truth” we discussed previously reveals the matters that arise interdependently and share one nature. These are all causes and conditions. Everything we discussed previously pertains to the causes and conditions of people and matters.
The worldly truths reveal the matters that arise interdependently and share one nature. In the door of the Buddha’s work, we must not abandon any teaching. [The worldly truth] urges ministers to be loyal, children to be filial, rulers to govern well and families to be harmonious. To spread goodness, it reveals the joy of heaven. To stop evil, it reveal the suffering of hell.
We must make the most of our causes and conditions to listen to the Buddha-Dharma and bring our causes and conditions to fruition “In the door of the Buddha’s work, we must not abandon any teaching”. We must clearly understand every teaching and never abandon any of them. This is what the worldly Dharma is like. “[The worldly truth] urges ministers to be loyal”. When we are working, we must be faithful to what we are doing. We are not doing this or exploiting this group to achieve fame and profit. This is not the case. When we put our whole heart into doing something, this is not for the sake of fame or profit. We must understand this clearly. We need to be loyal and faithful in our work. “[The worldly truth] urges children to be filial”. It urges children to be filial. It urges rules and government officials to govern with loyalty and sincerity. They must govern the country with loyalty, sincerity and love. It urges families to be harmonious. We must spread the virtuous Dharma to show that everyone can do good deeds in the world. Once we do good deeds, once we have done all the good deeds in the world, we will be reborn in heaven. This also means that those who do evil deeds will fall into hell. Not only will they lose their [human form] and fall into hell in the future, they will also suffer unbearably in the present in the hell of their minds. So, we must earnestly urge and guide them. This is called “the worldly truth”. The worldly truth pertains to worldly matters. We must use every possible approach to teach the Dharma to suit them.
The Buddha teaches according to capabilities. We must teach the Dharma to suit the person. As for principles, “the truth of the principles is the true nature of the principles” perceived with the wisdom of noble beings. This is “the True Suchness” we mentioned earlier.
The truth of the principles is the true nature of the principles perceived with the wisdom of noble beings. It is free of falsehood and illusion. Thus, [True Suchness] is called the absolute truth. Its principles are everlasting and unchanging.
This nature of True Suchness is intrinsic to us all. So, we must mindfully seek to comprehend this nature of True Suchness. This nature is intrinsic to us all. So, [This is] the perceived true nature of the principles. These are the true principles that we just discussed, everyone must remember them clearly. Once the nature of the principles is apparent, we will “[depart from] falsehood and illusion”. We who clear the path and listen to the Dharma must truly put it into practice among people. As we actualize the principles among people, we must find ways to practice according to the principles among them without allowing people or matters to defile our minds. This requires us to be “free of falsehood and illusion”. We must [seek] the truth and think things through clearly. To do what we must, we must overcome [hardships]. When we overcome hardships and do what we must, we will naturally benefit sentient beings.
After typhoon Morakot, how many villages did we build? With every village we built, there were so many people who were able to have stable homes. We had to overcome [hardships] to do this. Once we overcome falsehoods and illusions, the true principles [emerged]. How many people did we benefit? How many Bodhisattvas got involved? How many suffering sentient beings did they save? This is what we must attest to. Through matters, the principles become apparent. The principles are everlasting. “Thus, [True Suchness] is called the absolute truth”. This is the absolute truth. “Its principles are everlasting and unchanging”. The principles are everlasting. So, everyone must be very mindful. We spend so much time sharing the Dharma-essence with everyone. We must remember it.
In the previous sutra passage, [the Buddha] said, “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world with four quadrants will, after one lifetime, attain Anuttara-samyak-sambodhi”. “Furthermore, sentient beings as numerous as the dust particles of eight worlds all formed aspirations to attain Anuttara-samyak-sambodhi”.
These descriptions are all about how numerous these Bodhisattvas were. Bodhisattvas clear this path, listen to the Dharma and form aspirations to serve this world, and there are so many of them. They clear this Bodhisattva-path and are able to bring more people to walk upon it. The Buddha taught the Dharma, but He needs Bodhisattvas to clear the path. There are so many Bodhisattvas who accept the Dharma and clear the path. They have already done this, but they form aspirations to do so again and again. Bodhisattvas advance from one ground to another, through the ground of joy, the ground of freedom from defilement, the ground of radiating light, the ground of blazing wisdom and the ground of overcoming difficulties. Proceeding from one ground to the next, they continuously approach “the tenth ground”. So, the more Bodhisattvas there are, the closer they draw to the state of Buddhahood.
The next sutra passage says, “When the Buddha said that all these Bodhisattva-Mahasattvas had attained great benefits from the Dharma, from empty space, Mandarava flowers and Mahamandarava flowers rained down, scattered upon the countless trillions of Buddhas sitting upon Their lion’s thrones beneath the trees of treasures”.
The teachings that the assembly heard at that time were all very profound. During the Chapter on the Tathagata’s Lifespan, as they kept on listening to the Dharma, everything they heard was very profound. Everyone in the assembly attained great benefit. Everyone was very joyful at heart, “so they made all kinds of offerings”. Heavenly beings also came to make offerings.
Everyone in the assembly heard the profound and far-reaching teachings and attained great benefit, so they made all kinds of offerings. The Buddha spoke of how these Bodhisattvas had upheld the Dharma for long kalpas to benefit sentient beings, thus He distinguished the merits and virtues that they each attained. Fragrant flowers rained down from empty space as an offering to the Three Buddhas and the assembly.
So, “The Buddha spoke of how these Bodhisattvas had upheld the Dharma for long kalpas to benefit sentient beings”. The Buddha said these infinite Bodhisattvas were as countless as the sands of the Ganges River. These Bodhisattvas had spent such a long time, lifetime after lifetime, benefit sentient beings. So, He distinguished their merits and virtues by which they reached the first, second, third, fourth, fifth and sixth ground. The Buddha explained these Bodhisattvas’ benefits. Everyone attained benefits. “Fragrant flowers rained down from empty space as an offering to the Three Buddhas”. Everyone should know “the Three Buddhas” by now. They are Sakyamuni Buddha, Many Treasures Buddha and the many manifestations from the ten directions. These are “the Three Buddhas”.
Next, “[those] listed previously” refers to those mentioned previously when the Buddha said there were so many Bodhisattvas who benefited from the Dharma. Due to the benefits they cultivated and attained from reaching the stage of Bodhisattvas, they were very joyful.
When the Buddha said that all these Bodhisattva-Mahasattvas had attained great benefits from the Dharma: This refers to the time when the countless Bodhisattvas listed previously attained great, advantageous benefits from the Buddha’s wondrous Dharma.
Previously, we discussed how so many countless, incalculable Bodhisattvas had all attained the wondrous Dharma. They were always diligent and continuously attained the Dharma’s benefits. Every Bodhisattva was like this. They practiced like this for a long time, growing more and more joyful as they practiced, and the more they listened, the more inspired they became. So, in the great assembly, everyone was full of Dharma-joy, which bloomed like flowers in their hearts. The heavenly beings made offerings. So, “From empty space, Mandarava flowers and Mahamandarava flowers rained down”.
From empty space, Mandarava flowers and Mahamandarava flowers rained down: Mandarava flowers translates to pleasant flowers. They are small or big white, pleasant flowers. These heavenly beings delighted in listening to the Dharma, so they rained down flowers from the sky.
“Mandarava flowers” translates to “pleasant flowers”. “Pleasant” means that when people see this flower, they feel joyful. The flowers can be big or small. So, the flowers they scattered down were either big or small and are called “pleasant flowers” or “Mandarava flowers”. “These heavenly beings delighted in listening to the Dharma, so they rained down flowers from the sky”. The flowers in their hearts were in full bloom, so they scattered the flowers.
…scattered upon the countless trillions of Buddhas sitting upon Their lion’s thrones beneath the trees of treasures: All at once, they scattered the flowers in offering to the Buddha’s many manifestations sitting beneath the trees of treasures in the ten directions.
So, [the flowers] were “scattered upon the countless trillions of Buddhas sitting upon. Their lion’s thrones beneath the trees of treasures”. They scattered the flowers in this way. They scattered the flowers all at once. At the same time, they scattered the flowers “in offering to the Buddha’s many manifestations” sitting beneath the trees of treasures “in the ten directions.” The scattered flowers descended from the sky. Indeed, they were all over the place. They were not just scattered above the Buddha but all throughout the ten directions.
The next sutra passage continues on, “They were also scattered above the lion’s throne in the stupa of seven treasures, upon Sakyamuni Buddha and Many Treasures Tathagata, He who had entered Parinirvana long ago. They were also scattered upon all the great Bodhisattvas as well as the fourfold assembly.”
From this, we can clearly see that the flowers were also scattered upon the stupa of Many Treasures Buddha. While the Buddha taught the sutra, as we should still remember from the Chapter on Seeing the Stupa of Treasures, the stupa of treasures was still at the assembly. Many Treasures Buddha was still present. He came in order to listen to the Dharma. He came to testify to and listen to the Dharma. So, the stupa of Many Treasures Buddha was at the Vulture Peak Assembly.
They were also scattered above the lion’s throne in the stupa of seven treasures, upon Sakyamuni Buddha and Many Treasures Tathagata, He who had entered Parinirvana long ago: In the stupa of Many Treasures Buddha sat Many Treasures Buddha He shared His seat with Sakyamuni Buddha, the founder of these teachings in this land. In the stupa of treasures, They both testified to the Dharma.
“In the stupa of Many Treasures Buddha sat Many Treasures Buddha”. He shared His seat with Sakyamuni Buddha. Everyone should still remember this. So, from inside the stupa of treasures, He testified to the Dharma that the Buddha taught. The past Buddha greatly valued it all. Now that [Sakyamuni] Buddha had begun to teach so many principles, everyone came to joyfully scatter flowers. Indeed, they scattered flowers on the stupa. They were for Sakyamuni Buddha, the one who taught the Dharma; it was mainly [Sakyamuni] who received these flowers out of respect. They also scattered them for Many Treasures Buddha. Many Treasures Buddha also received flowers. They also scattered flowers upon the Bodhisattvas throughout the ten directions. “This refers to the Bodhisattvas in the assembly who were from other directions or this land as well as the rest of the assembly listening to the Dharma.” They were all able to enjoy this scene of heavenly beings scattering flowers.
They were also scattered upon all the great Bodhisattvas, as well as the fourfold assembly: This refers to the Bodhisattvas in the assembly who were from other directions or this land as well as the rest of the assembly listening to the Dharma.
The scattering of the flowers was quite a scene. When the Buddha taught the Dharma, everyone listened and rejoiced. Everyone was brimming with Dharma-joy. This was such a beautiful scene. As they listened, they were full of joy that bloomed like flowers in their hearts. This is represented by the flowers falling from the sky.
Everyone, as we listen to the Dharma, we must listen mindfully. We must be mindful, and we must take it to heart. Then, we will forget all about time. Our legs will not hurt; our back will not ache. It will not feel like a long time. We will feel as if we did not get enough, as if it was too short. This is true joy. Everyone, no matter what, we must always listen to the Dharma. When we listen, we will learn. We must take what we learn and actualize it in our daily lives. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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